| Re: Heaven and Hell - Is This True?
Eph 4:8 Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.
Eph 4:9 (Now that he ascended, what is it but that he also descended first into the lower parts of the earth?
Jesus descended to Hades and conquered death, therefore He holds death captive. He triumphed in victory!
Here is an interesting study from the Denton Lectures... Quote:
WHAT IS THE MEANING OF THE STATEMENT THAT CHRIST "LED CAPTIVITY CAPTIVE" WHEN HE ASCENDED? (Eph. 4:8)
Eph. 4:8 is obviously based upon Ps. 68:18. However, Paul's statement of the Psalm differs somewhat from David's original wording. Perhaps the best place to begin answering the question concerning what Paul means is to harmonize the two passages, which are produced together below:
"Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them" (Ps. 68:18).
"Wherefore he saith, When he ascended on high, he led captivity captive, and gave gifts unto men" (Eph. 4:8).
Attention is directed to major differences between the two passages: (1) There is a change from the second person "thou" (Ps. 68:18) to the third person "He" (Eph. 4:8). (2) There is a change from receiving gifts (Ps. 68:18) to giving gifts (Eph. 4:8). (3) Paul adds, "Wherefore he saith," to introduce his quotation of the Psalm. To whom does the "he" have reference? Does it refer to God, to Christ, or to neither? Lenski suggests that it is better to leave the verb as impersonal (the verb does not indicate gender, which must be determined from context). He renders the expression, "the declaration is," rather than to try and make a choice of one of three options: "God says," "Christ says," or "the Scripture" says.
Some feel that the differences between these passages are slight and are made arbitrarily by Paul to prove his point. Critics state that "such a view, indeed, would open the door to the wildest freaks of interpretation."
Some questions come to mind: (1) Is Paul quoting the passage? (2) Is he offering an interpretation of an Old Testament verse? (3) Or, is he using this passage as a typological fulfillment? If the passage is taken as a quotation, there are serious problems that must be faced. How may such changes be explained? If the text is presented as interpretation, it is either a direct fulfillment (as with the virgin birth, Matt. 1:22-23), or, it is typical (as with Rachel weeping for her children (Matt. 2:17-18) and the prophets foreseeing that Christ would be labeled a Nazarene (Matt. 2:23)).
Now, what is the meaning of leading "captivity captive"? In Ps. 68:18 and in Eph. 4:8 the expression is the same in the KJV: "captivity captive." Does the word captivity refer to captivity itself (i.e., the state of being in which men are ensnared) or to individual captives (i.e., those who are captured and led away by a conqueror)?
Commentators on the Psalm usually take the view that the immediate application is to the Lord's capturing a host of enemies and leading them in victory. The conquering Lord is the basic thrust of the entire Psalm. Thus Leupold renders the verse: "Thou didst ascend on high; Thou didst lead away captives; Thou didst receive gifts among men..."
However, Lenski observes: "`He made captive captivity' (verb and noun are used with reference to war captives ...) describes Jehovah (Christ) as the supreme Victor. This is not a cognate accusative or an abstract used for a concrete, `captivity' for `captured ones.' This is a plain accusative and is highly significant as such. `Captivity' itself was taken captive (Col. 2:15); the captivity in which principalities and powers, the hellish kingdom, held and tried to keep men, this was made captive..."
The question concerning Paul's meaning must be answered in such a way as to do justice both to his words and to those of David. Typological Application Made by Paul In view of the foregoing it appears to this writer that Paul is making a typological application of the Old Testament passage. Thus Leupold is correct when he states: "He (Paul) apparently regards the Lord's victorious entrance into Jerusalem as a type or figure of Christ's triumphant entry into the heavens, laden with the fruits of His encounter, fruits which He is ready to bestow on His own."
Understanding the principle of typology is important. Some abuse the principle and turn the text into allegory and fanciful sermonizing. Paul is not doing this and present-day Bible students dare not. The Bible provides a basis for typology. Such terms as "type" (Rom. 5:14; 1 Cor. 10:6, 11), "shadow" (Col. 2:17; Heb. 8:5; 10:1), "copy" (Heb. 8:5; 9:23), "sign" (Matt. 12:39), "figure" (Heb. 9:9; 11:19), and "antitype" (Heb. 9:24; 1 Pet. 3:21) should help us know that "type" and "antitype" are a significant part of God's revelation to us in the Bible. Once this concept is grasped, many difficulties in Bible interpretation are solved. Typology is a means of prophetic fulfillment.
In spite of space limitations, the following extended quotation from Broomall is justified on the basis that some readers may not be sure of the meaning and legitimacy of typology: "A type is a shadow cast on the pages of O.T. history by a truth whose full embodiment or antitype is found in the N.T. revelation. Our survey is limited to a few aspects of this important subject. "That typology is a legitimate part of theological study is proved by the following considerations: (1) the word [@tupos] and its synonyms are used in such a way as to justify this approach to O.T. history. (2) the "as ... so" construction (e.g., Matt. 12:40; Luke 17:26; John 3:14) indicates a close spiritual affinity between an O.T. fact and its N.T. counterpart. (3) In many places (e.g., 1 Cor. 15:22; 2 Cor. 3:7ff.; Gal. 4:22ff.; Heb. 3:1-10:18) an obvious parallel is drawn between O.T. history and its N.T. interpretation.
"Types have the following characteristics: (1) They are thoroughly rooted in history. Jonah's experience is just as credible as the momentous event which it adumbrates (Matt. 12:40). The serpent episode belongs to the same historical category as the event which it graphically prefigures (John 3:14). (2) They are prophetic in nature. Their "terminus ad quem" is always in messianic times. Melchizedek, the historical figure (Gen. 14), becomes the spiritual prefiguration of Christ's eternal priesthood (Ps. 110; Heb. 7). (3) They are definitely designed as an integral part of redemptive history. Types are not afterthoughts cabalistically read back into the O.T. story. They retain their typical significance even after the antitype has appeared (cf. 1 Cor. 10:1-11). (4) They are Christo-centric. They all point to Christ in one way or another. If the O.T. as a whole centers in Christ (Luke 24:24,44; Acts 3:24ff.), surely the types anticipate his redemption of fallen mankind. (5) They are edificatory -- having spiritual meaning for God's people in both dispensations. The OT saint was undoubtedly edified by the typical significance of such things as circumcision (Deut. 30:6), the sacrifices (Hos. 14:2) and the coronation of Joshua (Zech. 6:9-15). Much of the O.T. (e.g., Exo. 25--40) would have only antiquarian value today if it were not for types embedded in the text." (To safeguard against extremes Broomall further states?
"A few simple distinctions will safeguard the student of typology. (1) One must distinguish between the type backed by N.T. authority and the type based on the speculation of the modern interpreter. It is not to be inferred, however, that no type is valid unless supported by specific NT authority. (2) One must distinguish between the type that definitely corroborates a doctrine and the type that has no relevance to a supposed doctrine. Jonah's expulsion from the great fish typifies Christ's resurrection (Matt. 12:40); but Jonah's restoration to the land does not necessarily typify Israel's restoration to Palestine. (3) One must distinguish between what is essential in a type and what is peripheral in the same type. Some typologies have become so bogged down in details that absurdities and puerilities have swallowed up the essential truth. (4) One must distinguish between the type that is completely fulfilled in the antitype and the type, though partly fulfilled, that still retains its typical significance for the future world. The Book of Revelation affords many illustrations of this feature of typology (e.g., Rev. 14:1).
What then is the meaning of the statement that Christ "led captivity captive" when He ascended (Eph. 4:8)? Just as the Lord led to victory in times of old, He will lead to victory in the present time. He can not be defeated. The statement in the Psalm is a review of the power of God at work in difficult situations and against great forces of evil. If the Lord was victorious in the past for His people Israel, how much more do we see of His victory when we contemplate the accomplishments of the Christ in the resurrection and ascension?
The movement of God in history is singular in nature. His development of Israel was not for Israel alone. He had in mind the coming of the Christ and His resurrection and ascension. Any captivity that Israel came through victoriously must be credited to the Lord. But any captivity that Israel faced pales in significance when compared to the captivity in which sin and death held humanity until the victory made possible by the Christ (1 Cor. 15:50-57). He has freed us from every shackle of captivity. There could be no greater event than that which He made possible. He truly has led "captivity (itself) captive."
Perhaps the Christian can appreciate this principle better if he tries to imagine life without the Christ. How great would be the bondage? We would have no purpose for life, no direction nor hope for the future. There would be no help for all the things that can be -- must be -- done by frail and failing mankind. How great would be the captivity! We could receive no forgiveness when we fail, which we all do daily. We would be held captive by our own moral shame -- how great would be the bondage! If there is nothing better for us than what is here and now, we are indeed held captive, for the shackles of death hold us. Place the Christ of the Bible into life, and everything that holds one captive is itself shackled and captured by Him.
It is tempting to quote a plethora of passages to show the greatness of this liberty in Christ, but the following one must suffice (the reader is urged to read the additional passages cited as well): "Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed" (John 8:31-36; see also Rom. 5:18; 6:18, 22; 8:2; Gal. 4:26; 5:1).
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In Christ,
brother Sonnie
Jeremiah 6:16 Thus says the LORD: "Stand in the ways and see, And ask for the old paths, where the good way is, And walk in it; Then you will find rest for your souls. But they said, 'We will not walk in it.' |